The Iconographic Primacy of Tezcatlipoca at Chichén Itzá Over Tula

Total Page:16

File Type:pdf, Size:1020Kb

The Iconographic Primacy of Tezcatlipoca at Chichén Itzá Over Tula THE MAYA ORIGIN OF A MEXICAN GOD: THE ICONOGRAPHIC PRIMACY OF TEZCATLIPOCA AT CHICHÉN ITZÁ, YUCATAN OVER TULA, HIDALGO; AND ITS POSSIBLE DERIVATION FROM GOD K – K’AWIL by MARK SULLIVAN B.A. Florida Gulf Coast University, 2004 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Anthropology in the College of Sciences at the University of Central Florida Orlando, Florida Fall Term 2009 © 2009 Mark Sullivan ii ABSTRACT Two long-held views in Mesoamerican research, the Mexican origin of the god Tezcatlipoca and the insinuation of Toltec iconography into the artistic format of Chichén Itzá, Yucatan, Mexico, emanating from Tula, Hidalgo, Mexico conditioned this research. Considering Tezcatlipoca to be a Mexican god imparts both a foreign origin for and the preexistence of that god in Central Mexico prior to its manifestation in the sculptural repertoire of Chichén Itzá, a Maya city. However, this thesis demonstrates that no conclusive evidence of a Mexican origin for Tezcatlipoca exists. This work rejects the near dogmatic assumption of that god’s Mexican pedigree, and asserts the iconographic primacy of Tezcatlipoca imagery at the Maya city of Chichén Itzá, Yucatan over the Toltec city of Tula, Hidalgo. It also suggests the possible derivation of Tezcatlipoca from the Maya God K – K’awil. iii This work is dedicated to the memory of Matt Tripp – artist, chef, traveler; one of the millions of victims of tobacco, who died from lung cancer at age fifty-six, just two years after the birth of his son Jack, his only child. It was with Matt that I first traveled to Palenque. That visit inspired my interest in all things Maya. This work is the result of that inspiration which began on the summit of the Temple of the Inscriptions in 1984. iv ACKNOWLEDGMENTS I would like to thank Drs. Arlen F. and Diane Z. Chase for creating new opportunities to enter the field with the establishment of the Maya Studies program at the University of Central Florida. Their genuine concern and caring for their students is evident, and sets the standard for the Department of Anthropology at UCF. It has been a true privilege to be their student. In addition, I would like to acknowledge Dr. Elayne Zorn, from whom I have learned so much, both personally and academically. I am deeply indebted to Dr. Susan Stans, who took it upon herself to connect me with the Drs. Chase and the University of Central Florida; without her action, it is doubtful that this work would ever have been produced. Dr. Ed Barnhart of the Maya Exploration Center has offered much advice and encouragement over the past several years. Joel Skidmore was very helpful with my pursuit of copyright permissions. Above all, I want to thank Lynda Colombo, whose love and support throughout the last twenty-five years have made this possible. v TABLE OF CONTENTS List of Figures..............................................................................................................................viii List of Tables ................................................................................................................................. ix Introduction..................................................................................................................................... 1 The Setting: A Comparative Chronology of Tula and Chichén Itzá .......................................... 3 The Earliest Images of Tezcatlipoca and Their Media ................................................................... 5 Codices........................................................................................................................................ 6 Statuary, Ceramics, and Murals.................................................................................................. 6 Bas-Relief ................................................................................................................................... 7 Oaxacan Osteology ................................................................................................................. 8 Three Early Examples................................................................................................................. 9 Two Final Candidates ............................................................................................................... 11 Tula and Chichén Itzá ................................................................................................................... 13 Pyramid B and the Temple of the Chac Mool .......................................................................... 13 Tula ....................................................................................................................................... 14 The Physical Location of Tezcatlipoca at Tula..................................................................... 14 The Temporal Location of Tezcatlipoca at Tula................................................................... 16 Supporting Evidence............................................................................................................. 19 Summary............................................................................................................................... 20 Chichén Itzá .......................................................................................................................... 20 The Physical Location of Tezcatlipoca at Chichén Itzá........................................................ 21 The Temporal Location of Tezcatlipoca at Chichén Itzá...................................................... 23 Ceramics and Structures ....................................................................................................... 23 Art and Architecture ............................................................................................................. 24 Epigraphy.............................................................................................................................. 24 Sequencing............................................................................................................................ 26 The Temple of the Chac Mool.............................................................................................. 27 The Temple of the Chac Mool in the Great Terrace Construction Sequence....................... 28 The West and Demolished Colonnades ................................................................................ 29 A New Two-Stage Sequence for the Great Terrace.............................................................. 31 Politico-Economic Data........................................................................................................ 32 Ceramics and Caches ............................................................................................................ 33 The Iconographic Primacy of Tezcatlipoca at Chichén Itzá......................................................... 36 The Images: K’awil and Tezcatlipoca ...................................................................................... 36 Description and Names......................................................................................................... 36 The Jester God ...................................................................................................................... 39 The Serpent Bar .................................................................................................................... 41 The Manikin Scepter............................................................................................................. 41 GII......................................................................................................................................... 43 K’awil ................................................................................................................................... 44 Summary............................................................................................................................... 46 Tezcatlipoca: Geographic Origins ............................................................................................ 47 South and West ..................................................................................................................... 48 vi North ..................................................................................................................................... 49 Indications in the East – Unlikely Uaxactun......................................................................... 50 Iconography and Epigraphy.................................................................................................. 51 Comparatives ........................................................................................................................ 53 Tezcatlipoca: Analogs of and Derivation from K’awil............................................................. 54 Analogs, Heritage, and Appellative Commonality............................................................... 54 Derivation ............................................................................................................................. 56 Ties to Palenque.................................................................................................................... 57 K’ak’upakal as K’awil – Tezcatlipoca...................................................................................... 58 Conclusion ...................................................................................................................................
Recommended publications
  • Ancient Tollan: the Sacred Precinct
    100 RES 38 AUTUMN 2000 Figure 12. Upper section of Pillar 3: Personage with attributes of Tezcatlipoca. Photograph: Humberto Hiera. Ancient Toi Ian The sacred precinct ALBAGUADALUPE MASTACHE and ROBERTH. COBEAN Tula, along with Teotihuacan and Tenochtitlan, was to level the area for the plaza and to construct platforms one most of the important cities inMexico's Central that functioned as bases for buildings. Highlands. During Tula's apogee between a.d. 900-1150, It is evident that at Tula the placement of the area the city covered nearly 16 square kilometers. Its of monumental center is strategic, not only because it over an influence extended much of Central Mexico along occupies easily defended place but also because of its with other regions of Mesoamerica, including areas of central setting at a dominant point that had great visual the Baj?o, the Huasteca, the Gulf Coast, the Yucatan impact, being visible to inhabitants in every part of the city peninsula, and such distant places as the Soconusco, on and within view of many rural sites. Lefebvre observes that the Pacific Coast of Chiapas and Guatemala, and El a city's habitational zone ismade on a human scale, a Salvador. From cultural and ethnic perspective, Tula whereas the monumental zone has a superhuman scale, a constituted synthesis of principally two different which goes beyond human beings?overwhelming them, traditions: the preceding urban culture from Teotihuacan dazzling them. The monumental buildings' scale is the in the Basin of Mexico, and another tradition from the scale of divinity, of a divine ruler, of abstract institutions northern Mesoamerican periphery, especially the Baj?o that dominate human society (Lefebvre 1982:84).
    [Show full text]
  • With the Protection of the Gods: an Interpretation of the Protector Figure in Classic Maya Iconography
    University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2012 With The Protection Of The Gods: An Interpretation Of The Protector Figure In Classic Maya Iconography Tiffany M. Lindley University of Central Florida Part of the Anthropology Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Lindley, Tiffany M., "With The Protection Of The Gods: An Interpretation Of The Protector Figure In Classic Maya Iconography" (2012). Electronic Theses and Dissertations, 2004-2019. 2148. https://stars.library.ucf.edu/etd/2148 WITH THE PROTECTION OF THE GODS: AN INTERPRETATION OF THE PROTECTOR FIGURE IN CLASSIC MAYA ICONOGRAPHY by TIFFANY M. LINDLEY B.A. University of Alabama, 2009 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Anthropology in the College of Sciences at the University of Central Florida Orlando, Florida Spring Term 2012 © 2012 Tiffany M. Lindley ii ABSTRACT Iconography encapsulates the cultural knowledge of a civilization. The ancient Maya of Mesoamerica utilized iconography to express ideological beliefs, as well as political events and histories. An ideology heavily based on the presence of an Otherworld is visible in elaborate Maya iconography. Motifs and themes can be manipulated to convey different meanings based on context.
    [Show full text]
  • Pre-Columbian, Mesoamerican Art & Artifacts
    Guide to Research at Hirsch Library Pre-Columbian, Mesoamerican Art & Artifacts Before researching a work of art from the MFAH collection, the work should be viewed in the museum, if possible. The cultural context and descriptions of works in books and journals will be far more meaningful if you have taken advantage of this opportunity. Most good writing about art begins with careful inspections of the objects themselves, followed by informed library research. If the project includes the compiling of a bibliography, it will be most valuable if a full range of resources is consulted, including reference works, books, and journal articles. Listing on-line sources and survey books is usually much less informative. To find articles in scholarly journals, use indexes such as Art Abstracts or, the Bibliography of the History of Art. Exhibition catalogs and books about the holdings of other museums may contain entries written about related objects that could also provide guidance and examples of how to write about art. To find books, use keywords in the on-line catalog. Once relevant titles are located, careful attention to how those items are cataloged will lead to similar books with those subject headings. Footnotes and bibliographies in books and articles can also lead to other sources. University libraries will usually offer further holdings on a subject, and the Electronic Resources Room in the library can be used to access their on-line catalogs. Sylvan Barnet’s, A Short Guide to Writing About Art, 6th edition, provides a useful description of the process of looking, reading, and writing.
    [Show full text]
  • CROSSING Boundaries
    (( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o))(( o)) •(( o)) •(( o)) CROSSING Boundaries Maya Censers from the Guatemala Highlands by sarah kurnick k c i n r u K h a r a S (( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o))(( o)) •(( o)) •(( o)) www.museum.upenn.edu/expedition 25 (( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o)) •(( o))(( o)) •(( o)) •(( o)) he ancient maya universe consists of three realms—the earth, the sky, and the Under- world. Rather than three distinct domains, these realms form a continuum; their bound - aries are fluid rather than fixed, permeable Trather than rigid. The sacred Tree of Life, a manifestation of the resurrected Maize God, stands at the center of the universe, supporting the sky. Frequently depicted as a ceiba tree and symbolized as a cross, this sacred tree of life is the axis-mundi of the Maya universe, uniting and serving as a passage between its different domains. For the ancient Maya, the sense of smell was closely related to notions of the afterlife and connected those who inhabited the earth to those who inhabited the other realms of the universe. Both deities and the deceased nour - ished themselves by consuming smells; they consumed the aromas of burning incense, cooked food, and other organic materials. Censers—the vessels in which these objects were burned—thus served as receptacles that allowed the living to communicate with, and offer nour - ishment to, deities and the deceased. The University of Pennsylvania Museum of Archaeology and Anthropology currently houses a collection of Maya During the 1920s, Robert Burkitt excavated several Maya ceramic censers excavated by Robert Burkitt in the incense burners, or censers, from the sites of Chama and Guatemala highlands during the 1920s.
    [Show full text]
  • Aztec Mythology
    Aztec Mythology One of the main things that must be appreciated about Aztec mythology is that it has both similarities and differences to European polytheistic religions. The idea of what a god was, and how they acted, was not the same between the two cultures. Along with all other native American religions, the Aztec faith developed from the Shamanism brought by the first migrants over the Bering Strait, and developed independently of influences from across the Atlantic (and Pacific). The concept of dualism is one that students of Chinese religions should be aware of; the idea of balance was primary in this belief system. Gods were not entirely good or entirely bad, being complex characters with many different aspects and their own desires and motivations. This is highlighted by the relation between Quetzalcoatl and Tezcatlipoca. When the Spanish arrived with their European sensibilities, they were quick to name one good and one evil, identifying Quetzalcoatl with Christ and Tezcatlipoca with Satan during their attempts to integrate the Nahua peoples into Christianity. But to the Aztecs neither god would have been “better” than the other; they are just different and opposing sides of the same duality. Indeed, their identities are rather nebulous, with Quetzalcoatl often being referred to as “White Tezcatlipoca” and Tezcatlipoca as “Black Quetzalcoatl”. The Mexica, as is explained in the history section, came from North of Mexico in a location they named “Aztlan” (from which Europeans developed the term Aztec). During their migration south they were exposed to and assimilated elements of several native religions, including those of the Toltecs, Mayans, and Zapotecs.
    [Show full text]
  • Hierarchy in the Representation of Death in Pre- and Post-Conquest Aztec Codices
    1 Multilingual Discourses Vol. 1.2 Spring 2014 Tanya Ball The Power of Death: Hierarchy in the Representation of Death in Pre- and Post-Conquest Aztec Codices hrough an examination of Aztec death iconography in pre- and post-Conquest codices of the central valley of Mexico T (Borgia, Mendoza, Florentine, and Telleriano-Remensis), this paper will explore how attitudes towards the Aztec afterlife were linked to questions of hierarchical structure, ritual performance and the preservation of Aztec cosmovision. Particular attention will be paid to the representation of mummy bundles, sacrificial debt- payment and god-impersonator (ixiptla) sacrificial rituals. The scholarship of Alfredo López-Austin on Aztec world preservation through sacrifice will serve as a framework in this analysis of Aztec iconography on death. The transformation of pre-Hispanic traditions of representing death will be traced from these pre- to post-Conquest Mexican codices, in light of processes of guided syncretism as defined by Hugo G. Nutini and Diana Taylor’s work on the performative role that codices play in re-activating the past. These practices will help to reflect on the creation of the modern-day Mexican holiday of Día de los Muertos. Introduction An exploration of the representation of death in Mexica (popularly known as Aztec) pre- and post-Conquest Central Mexican codices is fascinating because it may reveal to us the persistence and transformation of Aztec attitudes towards death and the after-life, which in some cases still persist today in the Mexican holiday Día de Tanya Ball 2 los Muertos, or Day of the Dead. This tradition, which hails back to pre-Columbian times, occurs every November 1st and 2nd to coincide with All Saints’ Day and All Souls’ day in the Christian calendar, and honours the spirits of the deceased.
    [Show full text]
  • What Maya Collapse? Terminal Classic Variation in the Maya Lowlands
    J Archaeol Res (2007) 15:329–377 DOI 10.1007/s10814-007-9015-x ORIGINAL PAPER What Maya Collapse? Terminal Classic Variation in the Maya Lowlands James J. Aimers Published online: 17 August 2007 Ó Springer Science+Business Media, LLC 2007 Abstract Interest in the lowland Maya collapse is stronger than ever, and there are now hundreds of studies that focus on the era from approximately A.D. 750 to A.D. 1050. In the past, scholars have tended to generalize explanations of the collapse from individual sites and regions to the lowlands as a whole. More recent approaches stress the great diversity of changes that occurred across the lowlands during the Terminal Classic and Early Postclassic periods. Thus, there is now a consensus that Maya civilization as a whole did not collapse, although many zones did experience profound change. Keywords Maya Á Collapse Á Terminal Classic–Early Postclassic Introduction ‘‘Much has been published in recent years about the collapse of Maya civilization and its causes. It might be wise to preface this chapter with a simple statement that in my belief no such thing happened’’ (Andrews IV 1973, p. 243). More than three decades after Andrews made this statement, interest in the lowland Maya collapse is more intense than ever. Of the more than 400 books, chapters, or articles of which I am aware, over half were published in the last ten years. As always, speculation about the collapse follows contemporary trends (Wilk 1985), and widespread concern over war and the physical environment have made the lowland Maya into a cautionary tale for many (Diamond 2005; Gibson 2006; J.
    [Show full text]
  • UC San Diego UC San Diego Electronic Theses and Dissertations
    UC San Diego UC San Diego Electronic Theses and Dissertations Title Divination & Decision-Making: Ritual Techniques of Distributed Cognition in the Guatemalan Highlands Permalink https://escholarship.org/uc/item/2v42d4sh Author McGraw, John Joseph Publication Date 2016 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA, SAN DIEGO Divination and Decision-Making: Ritual Techniques of Distributed Cognition in the Guatemalan Highlands A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology and Cognitive Science by John J. McGraw Committee in charge: Professor Steven Parish, Chair Professor David Jordan, Co-Chair Professor Paul Goldstein Professor Edwin Hutchins Professor Craig McKenzie 2016 Copyright John J. McGraw, 2016 All rights reserved. The dissertation of John J. McGraw is approved, and it is acceptable in quality and form for publication on microfilm and electronically: ___________________________________________________________ ___________________________________________________________ ___________________________________________________________ ___________________________________________________________ Co-chair ___________________________________________________________ Chair University of California, San Diego 2016 iii TABLE OF CONTENTS Signature Page …....……………………………………………………………… iii Table of Contents ………………….……………………………….…………….. iv List of Figures ….…………………………………………………….…….…….
    [Show full text]
  • God of the Month: Tlaloc
    God of the Month: Tlaloc Tlaloc, lord of celestial waters, lightning flashes and hail, patron of land workers, was one of the oldest and most important deities in the Aztec pantheon. Archaeological evidence indicates that he was worshipped in Mesoamerica before the Aztecs even settled in Mexico's central highlands in the 13th century AD. Ceramics depicting a water deity accompanied by serpentine lightning bolts date back to the 1st Tlaloc shown with a jaguar helm. Codex Vaticanus B. century BC in Veracruz, Eastern Mexico. Tlaloc's antiquity as a god is only rivalled by Xiuhtecuhtli the fire lord (also Huehueteotl, old god) whose appearance in history is marked around the last few centuries BC. Tlaloc's main purpose was to send rain to nourish the growing corn and crops. He was able to delay rains or send forth harmful hail, therefore it was very important for the Aztecs to pray to him, and secure his favour for the following agricultural cycle. Read on and discover how crying children, lepers, drowned people, moun- taintops and caves were all important parts of the symbolism surrounding this powerful ancient god... Starting at the very beginning: Tlaloc in Watery Deaths Tamoanchan. Right at the beginning of the world, before the gods were sent down to live on Earth as mortal beings, they Aztecs who died from one of a list of the fol- lived in Tamoanchan, a paradise created by the divine lowing illnesses or incidents were thought to Tlaloc vase. being Ometeotl for his deity children. be sent to the 'earthly paradise' of Tlalocan.
    [Show full text]
  • Manufactured Light Mirrors in the Mesoamerican Realm
    Edited by Emiliano Gallaga M. and Marc G. Blainey MANUFACTURED MIRRORS IN THE LIGHT MESOAMERICAN REALM COPYRIGHTED MATERIAL NOT FOR DISTRIBUTION UNIVERSITY PRESS OF COLORADO Boulder Contents List of Figures vii List of Tables xiii Chapter 1: Introduction Emiliano Gallaga M. 3 Chapter 2: How to Make a Pyrite Mirror: An Experimental Archaeology Project Emiliano Gallaga M. 25 Chapter 3: Manufacturing Techniques of Pyrite Inlays in Mesoamerica Emiliano Melgar, Emiliano Gallaga M., and Reyna Solis 51 Chapter 4: Domestic Production of Pyrite Mirrors at Cancuén,COPYRIGHTED Guatemala MATERIAL Brigitte KovacevichNOT FOR DISTRIBUTION73 Chapter 5: Identification and Use of Pyrite and Hematite at Teotihuacan Julie Gazzola, Sergio Gómez Chávez, and Thomas Calligaro 107 Chapter 6: On How Mirrors Would Have Been Employed in the Ancient Americas José J. Lunazzi 125 Chapter 7: Iron Pyrite Ornaments from Middle Formative Contexts in the Mascota Valley of Jalisco, Mexico: Description, Mesoamerican Relationships, and Probable Symbolic Significance Joseph B. Mountjoy 143 Chapter 8: Pre-Hispanic Iron-Ore Mirrors and Mosaics from Zacatecas Achim Lelgemann 161 Chapter 9: Techniques of Luminosity: Iron-Ore Mirrors and Entheogenic Shamanism among the Ancient Maya Marc G. Blainey 179 Chapter 10: Stones of Light: The Use of Crystals in Maya Divination John J. McGraw 207 Chapter 11: Reflecting on Exchange: Ancient Maya Mirrors beyond the Southeast Periphery Carrie L. Dennett and Marc G. Blainey 229 Chapter 12: Ritual Uses of Mirrors by the Wixaritari (Huichol Indians): Instruments of Reflexivity in Creative Processes COPYRIGHTEDOlivia Kindl MATERIAL 255 NOTChapter FOR 13: Through DISTRIBUTION a Glass, Brightly: Recent Investigations Concerning Mirrors and Scrying in Ancient and Contemporary Mesoamerica Karl Taube 285 List of Contributors 315 Index 317 vi contents 1 “Here is the Mirror of Galadriel,” she said.
    [Show full text]
  • Representación Grafico Virtual Y Análisis Urbano Y Arquitectónico Del Sitio Arqueológico
    PROYECTO: ATLAS DE CIUDADES MAYAS COORDINADOR : DAVID BARRIOS. Representación Grafico Virtual y Análisis Urbano y Arquitectónico del Sitio Arqueológico Gumarcaj, Santa Cruz, Quiché. Humberto Jocholá Bal Para optar el Titulo de Arquitecto Egresado de la UNIVERSIDAD DE SAN CARLOS DE GUATEMALA. GUATEMALA JULIO 2012. Tesis Proyecto: Atlas de ciudades mayas. Coordinador: David Barrios Ruiz. PROPUESTA PRESENTADA A LA JUNTA DIRECTIVA DE LA FACULTAD DE ARQUITECTURA POR HUMBERTOHUMBERTO JOCHOLÁJOCHOLÁ BAL BAL PARA OPTAR EL TITULO DE ARQUITECTO EGRESADO DE LA UNIVERSIDAD DE SAN CARLOS DE GUATEMALA GUATEMALA JULIO 2012. Sitio Arqueológico de la Ciudad de Gumarcaj. JUNTA DIRECTIVA FACULTAD DE ARQUITECTURA UNIVERSIDAD DE SAN CARLOS DE GUATEMALA Decano Arq. Carlos Enrique Valladares Cerezo Secretario Arq. Alejando Muñoz Calderón Vocal I Arq. Gloria Ruth Lara Cordón de Corea Vocal II Arq. Edgar Armando López Pazzos Vocal III Arq. Marco Vinicio Contreras Vocal IV Br. Jairon Daniel Del Cid Rendón Vocal V Br. Carlos Raul Prado Vides. TRIBUNAL EXAMINADOR Decano en funciones Arq. Gloria Ruth Lara Cordón de Corea Secretario Arq. Alejando Muñoz CCalderón Examinador Arq. José David Barrios Examinador Arq. Sergio Mohamed Estrada Examinador Arq. Edgar Armando López Pazos ASESOR DE TESIS Arq. José David Barrios Ruiz Periodo Posclásico Tierras Altas De Guatemala. Sitio Arqueológico de la Ciudad de Gumarcaj. ACTO QUE DEDICO A JESUCRISTO El Arquitecto perfecto. A MI ESPOSA IDALIA Por su apoyo incondicionnal y su paciencia. A MIS HIJOS Wilson Humberto y Maynor Alexander A MIS PADRES Pedro Jocholá y Justa Bal por su orientación y apoyo A MIS HERMANOS Carlos Enrique, Marta Lidia. Miguel Ángel, Yolanda y Sergio Fernando A MI FAMILIA Tíos Primos y cuñados A MIS AMIGOS Arq.
    [Show full text]
  • Encounter with the Plumed Serpent
    Maarten Jansen and Gabina Aurora Pérez Jiménez ENCOUNTENCOUNTEERR withwith thethe Drama and Power in the Heart of Mesoamerica Preface Encounter WITH THE plumed serpent i Mesoamerican Worlds From the Olmecs to the Danzantes GENERAL EDITORS: DAVÍD CARRASCO AND EDUARDO MATOS MOCTEZUMA The Apotheosis of Janaab’ Pakal: Science, History, and Religion at Classic Maya Palenque, GERARDO ALDANA Commoner Ritual and Ideology in Ancient Mesoamerica, NANCY GONLIN AND JON C. LOHSE, EDITORS Eating Landscape: Aztec and European Occupation of Tlalocan, PHILIP P. ARNOLD Empires of Time: Calendars, Clocks, and Cultures, Revised Edition, ANTHONY AVENI Encounter with the Plumed Serpent: Drama and Power in the Heart of Mesoamerica, MAARTEN JANSEN AND GABINA AURORA PÉREZ JIMÉNEZ In the Realm of Nachan Kan: Postclassic Maya Archaeology at Laguna de On, Belize, MARILYN A. MASSON Life and Death in the Templo Mayor, EDUARDO MATOS MOCTEZUMA The Madrid Codex: New Approaches to Understanding an Ancient Maya Manuscript, GABRIELLE VAIL AND ANTHONY AVENI, EDITORS Mesoamerican Ritual Economy: Archaeological and Ethnological Perspectives, E. CHRISTIAN WELLS AND KARLA L. DAVIS-SALAZAR, EDITORS Mesoamerica’s Classic Heritage: Teotihuacan to the Aztecs, DAVÍD CARRASCO, LINDSAY JONES, AND SCOTT SESSIONS Mockeries and Metamorphoses of an Aztec God: Tezcatlipoca, “Lord of the Smoking Mirror,” GUILHEM OLIVIER, TRANSLATED BY MICHEL BESSON Rabinal Achi: A Fifteenth-Century Maya Dynastic Drama, ALAIN BRETON, EDITOR; TRANSLATED BY TERESA LAVENDER FAGAN AND ROBERT SCHNEIDER Representing Aztec Ritual: Performance, Text, and Image in the Work of Sahagún, ELOISE QUIÑONES KEBER, EDITOR The Social Experience of Childhood in Mesoamerica, TRACI ARDREN AND SCOTT R. HUTSON, EDITORS Stone Houses and Earth Lords: Maya Religion in the Cave Context, KEITH M.
    [Show full text]